And it can be found, to no one’s surprise I’m sure, in the Weekly Standard, written by someone named Sam Schulman. He attempts to frame the argument as not only non-religious but purely pragmatic, but the argument is so godawful that he simply comes across as a buffoon playing a game of word salad with refrigerator magnets. See if you can make any sense of out this “logic.” He starts by saying he’s all for equal rights in other ways because the roles of gay and straight people in other contexts is, in fact, equal:

There is a new consensus on gay marriage: not on whether it should be legalized but about the motives of those of us who oppose it. All agree that any and all opposition to gay marriage is explained either by biblical literalism or anti-homosexual bigotry. This consensus is brilliantly constructed to be so unflattering to those of us who will vote against gay marriage–if we are allowed to do so–that even biblical literalists and bigots are scrambling out of the trenches and throwing down their weapons.

But I think that the fundamental objection to gay marriage among most who oppose it has very little to do with one’s feelings about the nature of homosexuality or what the Bible has to say about sodomy. The obstacle to wanting gay marriage is instead how we use and depend on marriage itself–and how little marriage, understood completely, affects or is relevant to gay people in love. Gay marriage is not so much wrong as unnecessary. But if it comes about, it will not be gay marriage that causes the harm I fear, as what will succeed its inevitable failure.

The embrace of homosexuality in Western culture has come about with unbelievable speed–far more rapidly than the feminist revolution or racial equality. Less than 50 years ago same-sex sexual intercourse was criminal. Now we are arguing about the term used to describe a committed relationship. Is the right to marry merely lagging behind the pace with which gays have attained the right to hold jobs–even as teachers
and members of the clergy; to become elected officials, secret agents, and adoptive parents; and to live together in public, long-term relationships? And is the public, having accepted so rapidly all these rights that have made gays not just “free” but our neighbors, simply withholding this final right thanks to a stubborn residue of bigotry? I don’t think so.

When a gay man becomes a professor or a gay woman becomes a police officer, he or she performs the same job as a heterosexual. But there is a difference between a married couple and a same-sex couple in a long-term relationship. The difference is not in the nature of their relationship, not in the fact that lovemaking between men and women is, as the Catholics say, open to life. The difference is between the duties that marriage imposes on married people–not rights, but rather onerous obligations–which do not apply to same-sex love.

The relationship between a same-sex couple, though it involves the enviable joy of living forever with one’s soulmate, loyalty, fidelity, warmth, a happy home, shopping, and parenting, is not the same as marriage between a man and a woman, though they enjoy exactly the same cozy virtues. These qualities are awfully nice, but they are emphatically not what marriage fosters, and, even when they do exist, are only a small part of why marriage evolved and what it does.

The entity known as “gay marriage” only aspires to replicate a very limited, very modern, and very culture-bound version of marriage. Gay advocates have chosen wisely in this. They are replicating what we might call the “romantic marriage,” a kind of marriage that is chosen, determined, and defined by the couple that enters into it. Romantic marriage is now dominant in the West and is becoming slightly more frequent in other parts of the world. But it is a luxury and even here has only existed (except among a few elites) for a couple of centuries–and in only a few countries. The fact is that marriage is part of a much larger institution, which defines the particular shape and character of marriage: the kinship system.

So what does he mean by “kinship system”? You guess is as good as mine:

The role that marriage plays in kinship encompasses far more than arranging a happy home in which two hearts may beat as one–in fact marriage is actually pretty indifferent to that particular aim. Nor has marriage historically concerned itself with compelling the particular male and female who have created a child to live together and care for that child. It is not the “right to marry” that creates an enduring relationship between heterosexual lovers or a stable home for a child, but the more far-reaching kinship system that assigns every one of the vast array of marriage rules a set of duties and obligations to enforce. These duties and obligations impinge even on romantic marriage, and not always to its advantage. The obligations of kinship imposed on traditional marriage have nothing to do with the romantic ideals expressed in gay marriage.

And here is where he appears to go completely off the deep end. Marriage, you see, is really just about who gets to have sex with the wife:

Consider four of the most profound effects of marriage within the kinship system.

The first is the most important: It is that marriage is concerned above all with female sexuality. The very existence of kinship depends on the protection of females from rape, degradation, and concubinage. This is why marriage between men and women has been necessary in virtually every society ever known. Marriage, whatever its particular manifestation in a particular culture or epoch, is essentially about who may and who may not have sexual access to a woman when she becomes an adult, and is also about how her adulthood–and sexual accessibility–is defined. Again, until quite recently, the woman herself had
little or nothing to say about this, while her parents and the community to which they answered had total control. The guardians of a female child or young woman had a duty to protect her virginity until the time came when marriage was permitted or, more frequently, insisted upon. This may seem a grim thing for the young woman–if you think of how the teenaged Natalie Wood was not permitted to go too far with Warren Beatty in Splendor in the Grass. But the duty of virginity can seem like a privilege, even a luxury, if you contrast it with the fate of child-prostitutes in brothels around the world. No wonder that weddings tend to be regarded as religious ceremonies in almost every culture: They celebrate the completion of a difficult task for the community as a whole.

This most profound aspect of marriage–protecting and controlling the sexuality of the child-bearing sex–is its only true reason for being, and it has no equivalent in same-sex marriage. Virginity until marriage, arranged marriages, the special status of the sexuality of one partner but not the other (and her protection from the other sex)–these motivating forces for marriage do not apply to same-sex lovers.

Schulman appears to have just woken up after a long, Rip Van Winkle-like slumber. He has not noticed, evidently, that things like virginity until marriage and arranged marriages are no longer the norm – nor should they be, I might be. As for his weird conception of the “real” purpose of marriage, even if he was correct in this analysis he does what anti-gay marriage folks always seem to do – leaves out that whole link to why gay marriage would change any of that.

Even if the purpose of marriage really was to determine who gets sexual access to the woman, how in the world does gay marriage change any of that? Are straight married couples suddenly going to change all of their beliefs about marriage and start sleeping around (more than they already do, that is)? There is no logical link between cause and effect here whatsoever. And his argument continues to get weirder:

Second, kinship modifies marriage by imposing a set of rules that determines not only whom one may marry (someone from the right clan or family, of the right age, with proper abilities, wealth, or an adjoining vineyard), but, more important, whom one may not marry. Incest prohibition and other kinship rules that dictate one’s few permissible and many impermissible sweethearts are part of traditional marriage. Gay marriage is blissfully free of these constraints. There is no particular reason to ban sexual intercourse between brothers, a father and a son of consenting age, or mother and daughter. There are no questions of ritual pollution: Will a hip Rabbi refuse to marry a Jewish man–even a Cohen–to a Gentile man? Do Irish women avoid Italian women? A same-sex marriage fails utterly to create forbidden relationships. If Tommy marries Bill, and they divorce, and Bill later marries a woman and has a daughter, no incest prohibition prevents Bill’s daughter from marrying Tommy. The relationship between Bill and Tommy is a romantic fact, but it can’t be fitted into the kinship system.

Um. Okay.

Third, marriage changes the nature of sexual relations between a man and a woman. Sexual intercourse between a married couple is licit; sexual intercourse before marriage, or adulterous sex during marriage, is not. Illicit sex is not necessarily a crime, but licit sexual intercourse enjoys a sanction in the moral universe, however we understand it, from which premarital and extramarital copulation is excluded. More important, the illicit or licit nature of heterosexual copulation is transmitted to the child, who is deemed legitimate or illegitimate based on the metaphysical category of its parents’ coition.

Now to live in such a system, in which sexual intercourse can be illicit, is a great nuisance. Many of us feel that licit sexuality loses, moreover, a bit of its oomph. Gay lovers live merrily free of this system. Can we imagine Frank’s family and friends warning him that “If Joe were serious, he would put a ring on your finger”? Do we ask Vera to stop stringing Sally along? Gay sexual practice is not sortable into these categories–licit-if-married but illicit-if-not (children adopted by a gay man or hygienically conceived by a lesbian mom can never be regarded as illegitimate). Neither does gay copulation become in any way more permissible, more noble after marriage. It is a scandal that homosexual intercourse should ever have been illegal, but having become legal, there remains no extra sanction–the kind which fathers with shotguns enforce upon heterosexual lovers. I am not aware of any gay marriage activist who suggests that gay men and women should create a new category of disapproval for their own sexual relationships, after so recently having been freed from the onerous and bigoted legal blight on homosexual acts. But without social disapproval of unmarried sex–what kind of madman would seek marriage?

Wow. Talk about a mind working in mysterious ways. His argument seems to be that if we allow gays to have sex outside of marriage, straight men will say “Hey, we want that too!” But that ignores a couple of obvious realities, the first being that straight men already do have sex outside of marriage (as do straight women) and the second being that gay men already do so as well. Again, there’s a link between cause and effect missing here.

Apparently, Schulman believes that the only thing standing between a world full of monogamous marriages is the denial of such marriage rights to gay people. That is, simply put, bizarre. The argument goes on like this, tediously and ridiculously.

Want the punchline to the whole thing? Schulman has been married three times. And another irony meter bites the dust.